1. This faith, with all the effects of it, men may have and not be justified; and, if they have not a faith of another kind, they cannot be justified. For justification is nowhere ascribed unto it, yea, it is affirmed by the apostle James that none can be justified by it.
   
   
2. It may produce great effects in the minds, affections and lives of men, although not one of them that are peculiar unto justifying faith. Yet such they may be, as that those in whom they are wrought may be, and ought, in the judgment of charity, to be looked on as true believers.
   
   
3. This is that faith which may be alone. We are justified by faith alone; but we are not justified by that faith which can be alone. Alone, respects its influence into our justification, not its nature and existence. And we absolutely deny that we can be justified by that faith which can be alone; that is, without a principle of spiritual life and universal obedience, operative in of it, as duty does require.

(1.) As to the first, I say, the work of conviction in general, whereby the soul of man has a practical understanding of the nature of sin, its guilt, and the punishment due unto it; and is made sensible of his own interest therein, both with respect unto sin original and actual, with his own utter disability to deliver himself out of the state and condition wherein on the account of these things he finds himself to be,--is that which we affirm to be antecedaneously necessary unto justifying faith; that is, in the adult, and of whose justification the word is the external means and instrument.

A convinced sinner is only "subjectum capax justificationis",--not that every one that is convinced is or must necessarily be justified. There is not any such disposition or preparation of the subject by this conviction, its effects, and consequent, as that the form of justification, as the Papists speak, or justifying grace, must necessarily ensue or be introduced thereon. Nor is there any such preparation in it, as that, by virtue of any divine compact or promise, a person so convinced shall be pardoned and justified. But as a man may believe with any kind of faith that is not justifying, such as that before mentioned, without this conviction; so it is ordinarily previous and necessary so to be, unto that faith which is unto the justification of life. The motive unto it is not that thereon a man shall be assuredly justified; but that without it he cannot be so.

This, I say, is required in the person to be justified, in order of nature antecedaneously unto that faith whereby we are justified; which we shall prove with the ensuing arguments: For,

[1.] Without the due consideration and supposition of it, the true nature of faith can never be understood. For, as we have showed before, justification is God's way of the deliverance of the convinced sinner, or one whose mouth is stopped, and who is guilty before God, --obnoxious to the law, and shut up under sin. A sense, therefore, of this estate, and all that belongs unto it, is required unto believing. Hence Le Blanc, who has searched with some diligence into these things, commends the definition of faith given by Mestrezat,-- that it is "the fight of a penitent sinner unto the mercy of God in Christ." And there is, indeed, more sense and truth in it than in twenty others that seem more accurate. But without a supposition of the conviction mentioned, there is no understanding of this definition of faith. For it is that alone which puts the soul upon a flight unto the mercy of God in Christ, to be saved from the wrath to come. Heb.6:18, "Fled for refuge."

[2.] The order, relation, and use of the law and the gospel do uncontrollably evince the necessity of this conviction previous unto believing. For that which any man has first to deal withal, with respect unto his eternal condition, both naturally and by God's institution, is the law. This is first presented unto the soul with its terms of righteousness and life, and with its curse in case of failure. Without this the gospel cannot be understood, nor the grace of it duly valued. For it is the revelation of God's way for the relieving the souls of men from the sentence and curse of the law, Rom.1:17. That was the nature, that was the use and end of the first promise, and of the whole work of God's grace revealed in all the ensuing promises, or in the whole gospel. Wherefore, the faith which we treat of being evangelical,--that which, in its especial nature and use, not the law but the gospel requires, that which has the gospel for its principle, rule, and object,--it is not required of us, cannot be acted by us, but on a supposition of the work and effect of the law in the conviction of sin, by giving the knowledge of it, a sense of its guilt, and the state of the sinner on the account thereof. And that faith which has not respect hereunto, we absolutely deny to be that faith whereby we are justified, Gal.3:22-24; Rom.10:4.

[3.] This our Saviour himself directly teaches in the gospel. For he calls unto him only those who are weary and heavily laden; affirms that the "whole have no need of the physician, but the sick;" and that he "came not to call the righteous, but sinners to repentance." In all which he intends not those who were really sinners, as all men are,--for he makes a difference between them, offering the gospel unto some and not unto others,--but such as were convinced of sin, burdened with it, and sought after deliverance.

So those unto whom the apostle Peter proposed the promise of the gospel, with the pardon of sin thereby as the object of gospel faith, were "pricked to the heart" upon the conviction of their sin, and cried, "What shall we do?" Acts 2:37-39. Such, also, was the state of the jailer unto whom the apostle Paul proposed salvation by Christ, as what he was to believe for his deliverance, Acts 16:30,31. [4.] The state of Adam, and God's dealing with him therein, is the best representation of the order and method of these things. As he was after the fall, so are we by nature, in the very same state and condition. Really he was utterly lost by sin, and convinced he was both of the nature of his sin and of the effects of it, in that act of God by the law on his mind, which is called the "opening of his eyes." For it was nothing but the communication unto his mind by his conscience of a sense of the nature, guilt, effects, and consequent of sin; which the law could then teach him, and could not do so before. This fills him with shame and fear; against the former whereof he provided by fig-leaves, and against the latter by hiding himself among the trees of the garden. Nor, however they may please themselves with them, are any of the contrivances of men, for freedom and safety from sin, either wiser or more likely to have success. In this condition God, by an immediate inquisition into the matter of fact, sharpens this conviction by the addition of his own testimony unto its truth, and casts him actually under the curse of the law, in a juridical denunciation of it. In this lost, forlorn, hopeless condition, God proposes the promise of redemption by Christ unto him. And this was the object of that faith whereby he was to be justified.

Although these things are not thus eminently and distinctly translated in the minds and consciences of all who are called unto believing by the gospel, yet for the substance of them, and as to the previousness of the conviction of sin unto faith, they are found in all that sincerely believe. These things are known, and, for the substance of them, generally agreed unto. But yet are they such as, being duly considered, will discover the vanity and mistakes of many definitions of faith that are obtruded on us. For any definition or description of it which has not express, or at least virtual, respect hereunto, is but a deceit, and no way answers the experience of them that truly believe. And such are all those who place it merely in an assent unto divine revelation, of what nature soever that assent be, and whatever effects are ascribed unto it. For such an assent there may be, without any respect unto this work of the law. Neither do I, to speak plainly, at all value the most accurate disputations of any about the nature and act of justifying faith, who never had in themselves an experience of the work of the law in conviction and condemnation for sin, with the effects of it upon their consciences; or [who] do omit the due consideration of their own experience, wherein what they truly believe is better stated than in all their disputations. That faith whereby we are justified is, in general, the acting of the soul towards God, as revealing himself in the gospel, for deliverance out of this state and condition, or from under the curse of the law applied unto the conscience, according to his mind, and by the ways that he has appointed. I give not this as any definition of faith, but only express what has a necessary influence unto it, whence the nature of it may be discerned.

(2.) The effects of this conviction, with their respect unto our justification, real or pretended, may also be briefly considered. And whereas this conviction is a mere work of the law, it is not, with respect unto these effects, to be considered alone, but in conjunction with, and under the conduct of, that temporary faith of the gospel before described. And these two, temporary faith and legal conviction, are the principles of all works or duties in unto justification; and which, therefore, we must deny to have in them any causality thereof. But it is granted that many acts and duties, both internal and external, will ensue on real convictions. Those that are internal may be reduced unto three heads:

[1.] Displicency and sorrow that we have sinned. It is impossible that any one should be really convinced of sin in the way before declared, but that a dislike of sin, and of himself that he has sinned, shame of it, and sorrow for it, will ensue thereon. And it is a sufficient evidence that he is not really convinced of sin, whatever he profess, or whatever confession he make, whose mind is not so affected, Jer.36:24.

[2.] Fear of punishment due to sin. For conviction respects not only the instructive and receptive part of the law, whereby the being and nature of sin are discovered, but the sentence and curse of it also, whereby it is judged and condemned, Gen.4:13,14. Wherefore, where fear of the punishment threatened does not ensue, no person is really convinced of sin; nor has the law had its proper work towards him, as it is previous unto the administration of the gospel. And whereas by faith we "fly from the wrath to come," where there is not a sense and apprehension of that wrath as due unto us, there is no ground or reason for our believing.

[3.] A desire of deliverance from that state wherein a convinced sinner finds himself upon his conviction is unavoidable unto him. And it is naturally the first thing that conviction works in the minds of men, and that in various degrees of care, fear, solicitude, and restlessness; which, from experience and the conduct of Scripture light, have been explained by many, unto the great benefit of the church, and sufficiently derided by others. Secondly, These internal acts of the mind will also produce sundry external duties, which may be referred unto two heads:

--[1.] Abstinence from known sin unto the utmost of men's power. For they who begin to find that it is an evil thing and a bitter that they have sinned against God, cannot but endeavour a future abstinence from it. And as this has respect unto all the former internal acts, as causes of it, so it is a peculiar exurgency of the last of them, or a desire of deliverance from the state wherein such persons are. For this they suppose to be the best expedient for it, or at least that without which it will not be. And herein usually do their spirits act by promises and vows, with renewed sorrow on surprisals into sin, which will befall them in that condition.

--[2.] The duties of religious worship, in prayer and hearing of the word, with diligence in the use of the ordinances of the church, will ensue hereon. For without these they know that no deliverance is to be obtained. Reformation of life and conversation in various degrees does partly consist in these things, and partly follow upon them. And these things are always so, where the convictions of men are real and abiding.

But yet it must be said, that they are neither severally nor jointly, though in the highest degree, either necessary dispositions, preparations, previous congruities in a way of merit, nor conditions of our justification. For,

[1.] They are not conditions of justification. For where one thing is the condition of another, that other thing must follow the fulfilling of that condition, otherwise the condition of it it is not; but they may be all found where justification does not ensue: wherefore, there is no covenant, promise, or constitution of God, making them to be such conditions of justification, though, in their own nature, they may be subservient unto what is required of us with respect thereunto; but a certain infallible connection with it, by virtue of any promise or covenant of God (as it is with faith), they have not. And other condition, but what is constituted and made to be so by divine compact or promise, is not to be allowed; for otherwise, conditions might be endlessly multiplied, and all things, natural as well as moral, made to be so. So the meat we eat may be a condition of justification. Faith and justification are inseparable; but so are not justification and the things we now insist upon, as experience does evince.

[2.] Justification may be, where the outward acts and duties mentioned, proceeding from convictions under the conduct of temporary faith, are not. For Adam was justified without them; so also were the converts in the Acts, chap. 2,--for what is reported concerning them is all of it essentially included in conviction, verse 37; and so likewise was it with the jailer, Acts 16:30,31; and as unto many of them, it is so with most that do believe. Therefore, they are not conditions; for a condition suspends the event of a condition.

[3.] They are not formal dispositions unto justification; because it consists not in the introduction of any new form or inherent quality in the soul, as has been in part already declared, and shall yet afterwards be more fully evinced. Nor,

[4.] Are they moral preparations for it; for being antecedent unto faith evangelical, no man can have any design in them, but only to "seek for righteousness by the works of the law," which is no preparation unto justification. All discoveries of the righteousness of God, with the soul's adherence unto it, belong to faith alone. There is, indeed, a repentance which accompanies faith, and is included in the nature of it, at least radically. This is required unto our justification But that legal repentance which precedes gospel faith, and is without it, is neither a disposition, preparation, nor condition of our justification.

In brief, the order of these things may be observed in the dealing of God with Adam, as was before intimated. And there are three degrees in it:

[1.] The opening of the eyes of the sinner, to see the filth and guilt of sin in the sentence and curse of the law applied unto his conscience, Rom.8:9,10. This effects in the mind of the sinner the things before mentioned, and puts him upon all the duties that spring from them. For persons on their first convictions, ordinarily judge no more but that their state being evil and dangerous, it is their duty to better it; and that they can or shall do so accordingly, if they apply themselves thereunto. But all these things, as to a protection or deliverance from the sentence of the law, are no better than fig-leaves and hiding.

[2.] Ordinarily, God by his providence, or in the dispensation of the word, gives life and power unto this work of the law in a peculiar manner; in answer unto the charge which he gave unto Adam after his attempt to hide himself. Hereby the "mouth of the sinner is stopped," and he becomes, as thoroughly sensible of his guilt before God, so satisfied that there is no relief or deliverance to be expected from any of those ways of sorrow or duty that he has put himself upon.

[3.] In this condition it is a mere act of sovereign grace, without any respect unto these things foregoing, to call the sinner unto believing, or faith in the promise unto the justification of life. This is God's order; yet so as that what precedes his call unto faith has no causality thereof.

(1.) All faith whatever is an act of that power of our souls, in general, whereby we are able firmly to assent unto the truth upon testimony, in things not evident unto us by sense or reason. It is "the evidence of things not seen." And all divine faith is in general an assent unto the truth that is proposed unto us upon divine testimony. And hereby, as it is commonly agreed, it is distinguished from opinion and moral certainty on the one hand, and science or demonstration on the other.

(2.) Wherefore, in justifying faith there is an assent unto all divine revelation upon the testimony of God, the revealer. By no other act of our mind, wherein this is not included or supposed, can we be justified; not because it is not justifying, but because it is not faith. This assent, I say, is included in justifying faith. And therefore we find it often spoken of in the Scripture (the instances whereof are gathered up by Bellarmine and others) with respect unto other things, and not restrained unto the especial promise of grace in Christ; which is that which they oppose. But besides that in most places of that kind the proper object of faith as justifying is included and referred ultimately unto, though diversely expressed by some of its causes or concomitant adjuncts, it is granted that we believe all divine truth with that very faith whereby we are justified, so as that other things may well be ascribed unto it.

(3.) On these concessions we yet say two things:

[1.] That the whole nature of justifying faith does not consist merely in an assent of the mind, be it never so firm and steadfast, nor whatever effects of obedience it may produce.

[2.] That in its duty and office in justification, whence it has that especial denomination which alone we are in the explanation of, it does not equally respect all divine revelation as such, but has a peculiar object proposed unto it in the Scripture. And whereas both these will be immediately evinced in our description of the proper object and nature of faith, I shall, at present, oppose some few things unto this description of them, sufficient to manifest how alien it is from the truth.

1st.
This assent is an act of the understanding only,--an act of the mind with respect unto truth evidenced unto it, be it of what nature it will. So we believe the worst of things and the most grievous unto us, as well as the best and the most useful. But believing is an act of the heart; which, in the Scriptures comprises all the faculties of the soul as one entire principle of moral and spiritual duties: "With the heart man believeth unto righteousness," Rom.10:10. And it is frequently described by an act of the will, though it be not so alone. But without an act of the will, no man can believe as he ought. See John 5:40; 1:12; 6:35. We come to Christ in an act of the will; and "let whosoever will, come." And to be willing is taken for to believe, Ps.110:3; and unbelief is disobedience, Heb.3:18,19.

2dly.
All divine truth is equally the object of this assent. It respects not the especial nature or use of any one truth, be it of what kind it will, more than another; nor can it do so, since it regards only divine revelation. Hence that Judas was the traitor, must have as great an influence into our justification as that Christ died for our sins. But how contrary this is unto the Scripture, the analogy of faith, and the experience of all that believe, needs neither declaration nor confirmation.

3dly.
This assent unto all divine revelation may be true and sincere, where there has been no previous work of the law, nor any conviction of sin. No such thing is required thereunto, nor are they found in many who yet do so assent unto the truth. But, as we have showed, this is necessary unto evangelical, justifying faith; and to suppose the contrary, is to overthrow the order and use of the law and gospel, with their mutual relation unto one another, in subserviency unto the design of God in the salvation of sinners.

4thly.
It is not a way of seeking relief unto a convinced sinner, whose mouth is stopped, in that he is become guilty before God. Such alone are capable subjects of justification, and do or can seek after it in a due manner. A mere assent unto divine revelation is not peculiarly suited to give such persons relief: for it is that which brings them into that condition from whence they are to be relieved; for the knowledge of sin is by the law. But faith is a peculiar acting of the soul for deliverance.

5thly.
It is no more than what the devils themselves may have, and have, as the apostle James affirms. For that instance of their believing one God, proves that they believe also whatever this one God, who is the first essential truth, does reveal to be true. And it may consist with all manner of wickedness, and without any obedience; and so make God a liar, 1 John 5:10. And it is no wonder if men deny us to be justified by faith, who know no other faith but this.

6thly.
It no way answers the descriptions that are given of justifying faith in the Scripture. Particularly, it is by faith as it is justifying that we are said to "receive" Christ, John 1:12; Col.2:6;-- to "receive" the promise, the word, the grace of God, the atonement, James 1:21; John 3:33; Acts 2:41; 11:1; Rom.5:11; Heb.11:17; to "cleave unto God," Deut.4:4; Acts 11:23. And so, in the Old Testament it is generally expressed by trust and hope. Now, none of these things are contained in a mere assent unto the truth; but they require other acting of the soul than what are peculiar unto the understanding only.

7thly.
It answers not the experience of them that truly believe. This all our inquiries and arguments in this matter must have respect unto. For the sum of what we aim at is, only to discover what they do who really believe unto the justification of life. It is not what notions men may have hereof, nor how they express their conceptions, how defensible they are against objections by accuracy of expressions and subtle distinctions; but only what we ourselves do, if we truly believe, that we inquire after. And although our differences about it do argue the great imperfection of that state wherein we are, so as that those who truly believe cannot agree what they do in their so doing,-- which should give us a mutual tenderness and forbearance towards each other;--yet if men would attend unto their own experience in the application of their souls unto God for the pardon of sin and righteousness to life, more than unto the notions which, on various occasions, their minds are influenced by, or prepossessed withal, many differences and unnecessary disputations about the nature of justifying faith would be prevented or prescinded. I deny, therefore, that this general assent unto the truth, how firm soever it be, or what effects in the way of duty or obedience soever it may produce, does answer the experience of any one true believer, as containing the entire acting of his soul towards God for pardon of sin and justification.

8thly.
That faith alone is justifying which has justification actually accompanying of it. For thence alone it has that denomination. To suppose a man to have justifying faith, and not to be justified, is to suppose a contradiction. Nor do we inquire after to nature of any other faith but that whereby a believer is actually justified. But it is not so with all them in whom this assent is found; nor will those that plead for it allow that upon it alone any are immediately justified. Wherefore it is sufficiently evident that there is somewhat more required unto justifying faith than a real assent unto all divine revelations, although we do give that assent by the faith whereby we are justified.

(1.) The Lord Jesus Christ himself is asserted to be the proper object of justifying faith. For so it is required in all those testimonies of Scripture where that faith is declared to be our believing in him, on his name, our receiving of him, or looking unto him; whereunto the promise of justification and eternal life is annexed: whereof afterwards. See John 1:12; 3:16,36; 6:29,47; 7:38; 14:12; Acts 10:43; 13:38,39; 16:31; 26:18; etc.

(2.) He is not proposed as the object of our faith unto the justification of life absolutely, but as the ordinance of God, even the Father, unto that end: who therefore also is the immediate object of faith as justifying; in what respects we shall declare immediately. So justification is frequently ascribed unto faith as peculiarly acted on him, John 5:24, "He that believeth on him that sent me, has everlasting life, and shall not come into judgment; but is passed from death unto life." And herein is comprised that grace, love, and favour of God, which is the principal moving cause of our justification, Rom.3:23,24. Add hereunto John 6:29, and the object of faith is complete: "This is the work of God, that ye believe on him whom he has sent." God the Father as sending, and the Son as sent,-- that is, Jesus Christ in the work of his mediation, as the ordinance of God for the recovery and salvation of lost sinners, is the object of our faith. See 1 Pet.1:21.

(3.) That he may be the object of our faith, whose general nature consists in assent, and which is the foundation of all its other acts, he is proposed in the promises of the gospel; which I therefore place as concurring unto its complete object. Yet do I not herein consider the promises merely as peculiar divine revelations, in which sense they belong unto the formal object of faith; but as they contain, propose, and exhibit Christ as the ordinance of God, and the benefits of his mediation, unto them that do believe. There is an especial assent unto the promises of the gospel, wherein some place the nature and essence of justifying faith, or of faith in its work and duty with respect unto our justification. And so they make the promises of the gospel to be the proper object of it. And it cannot be but that, in the acting of justifying faith, there is a peculiar assent unto them. Howbeit, this being only an act of the mind, neither the whole nature nor the whole work of faith can consist therein. Wherefore, so far as the promises concur to the complete object of faith, they are considered materially also,-- namely, as they contain, propose, and exhibit Christ unto believers. And in that sense are they frequently affirmed in the Scripture to be the object of our faith unto the justification of life, Acts 2:39; 26:6; Rom.4:16,20; 15:8; Gal.3:16,18; Heb.4:1; 6:13; 8:6; 10:36.

(4.) The end for which the Lord Christ, in the work of his mediation, is the ordinance of God, and as such proposed in the promises of the gospel,--namely, the recovery and salvation of lost sinners,--belongs unto the object of faith as justifying. Hence, the forgiveness of sin and eternal life are proposed in the Scripture as things that are to be believed unto justification, or as the object of our faith, Matt.9:2; Acts 2:38,39; 5:31; 26:18; Rom. 3:25; 4:7,8; Col.2:13; Tit.1:2; etc. And whereas the just is to live by his faith, and every one is to believe for himself, or make an application of the things believed unto his own behoof, some from hence have affirmed the pardon of our own sins and our own salvation to be the proper object of faith; and indeed it does belong thereunto, when, in the way and order of God and the gospel, we can attain unto it, 1 Cor.15:3,4; Gal.2:20; Eph.1:6,7.

(1.) Some fix their faith and trust principally on the grace, love, and mercy of God; especially they did so under the Old Testament, before the clear revelation of Christ and his mediation. So did the psalmist, Ps.130:3,4; 33:18,19; and the publican, Luke 18:13. And these are, in places of the Scripture innumerable, proposed as the causes of our justification. See Rom.3:24; Eph.2:4-8; Tit.3:5-7. But this they do not absolutely, but with respect unto the "redemption that is in the blood of Christ," Dan.9:17. Nor does the Scripture anywhere propose them unto us but under that consideration. See Rom.3:24,25; Eph.1:6-8. For this is the cause, way, and means of the communication of that grace, love, and mercy unto us.

(2.) Some place and fix them principally on the Lord Christ, his mediation, and the benefits thereof. This the apostle Paul proposes frequently unto us in his own example. See Gal.2:20; Phil.3:8-10. But this they do not absolutely, but with respect unto the grace and love of God, whence it is that they are given and communicated unto us, Rom.8:32; John 3:16; Eph.1:6-8. Nor are they otherwise anywhere proposed unto us in the Scripture as the object of our faith unto justification.

(3.) Some in a peculiar manner fix their souls, in believing, on the promises. And this is exemplified in the instance of Abraham, Gen.15:6; Rom.4:20. And so are they proposed in the Scripture as the object of our faith, Acts 2:39; Rom.4:16; Heb.4:1,2; 6:12,13. But this they do not merely as they are divine revelations, but as they contain and propose unto us the Lord Christ and the benefits of his mediation, from the grace, love, and mercy of God. Hence the apostle disputes at large, in his Epistle unto the Galatians, that if justification be any way but by the promise, both the grace of God and the death of Christ are evacuated and made of none effect. And the reason is, because the promise is nothing but the way and means of the communication of them unto us.

(4.) Some fix their faith on the things themselves which they aim at,--namely, the pardon of sin and eternal life. And these also in the Scripture are proposed unto us as the object of our faith, or that which we are to believe unto justification, Ps.130:4; Acts 26:18; Tit.1:2. But this is to be done in its proper order, especially as unto the application of them unto our own souls. For we are nowhere required to believe them, or our own interest in them, but as they are effects of the grace and love of God, through Christ and his mediation, proposed in the promises of the gospel. Wherefore the belief of them is included in the belief of these, and is in order of nature antecedent thereunto. And the belief of the forgiveness of sins, and eternal life, without the due exercise of faith in those causes of them, is but presumption.

(1.) The Lord Jesus Christ, as proposed in the promise of the gospel, is the peculiar object of faith unto justification. There are three sorts of testimonies whereby this is confirmed:

[1.] Those wherein it is positively asserted, as Acts 10:43, "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." Christ believed in as the means and cause of the remission of sins, is that which all the prophets give witness unto. Acts 16:31, "Believe on the Lord Jesus Christ, and thou shalt be saved." It is the answer of the apostle unto the jailer's inquiry,--"Sirs, what must I do to be saved?" His duty in believing, and the object of it, the Lord Jesus Christ, is what they return thereunto. Acts 4:12, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." That which is proposed unto us, as the only way and means of our justification and salvation, and that in opposition unto all other ways, is the object of faith unto our justification; but this is Christ alone, exclusively unto all other things. This is testified unto by Moses and the prophets; the design of the whole Scripture being to direct the faith of the church unto the Lord Christ alone, for life and salvation, Luke 24:25-27.

[2.] All those wherein justifying faith is affirmed to be our believing in him, or believing on his name; which are multiplied. John 1:12, "He gave power to them to become the sons of God, who believed on his name," chap.3:16, "That whosoever believeth in him should not perish, but have everlasting life;" verse 36, "He that believeth on the Son has everlasting life;" chap.6:29, "This is the work of God, that ye believe on him whom he has sent;" verse 47, "He that be1ieveth on me has everlasting life;" chap.7:38, "He that believeth on me, out of his belly shall flow rivers of living water." So chap.9:35-37; 11:25; Acts 26:18, "That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." 1 Pet.2:6,7. In all which places, and many others, we are not only directed to place and affix our faith on him, but the effect of justification is ascribed thereunto. So expressly, Acts 13:38,39; which is what we design to prove.

[3.] Those which give us such a description of the acts of faith as make him the direct and proper object of it. Such are they wherein it is called a "receiving" of him. John 1:12, "To as many as received him." Col.2:6, "As you have received Christ Jesus the Lord." That which we receive by faith is the proper object of it; and it is represented by their looking unto the brazen serpent, when it was lifted up, who were stung by fiery serpents, John 3:14,15; 12:32. Faith is that act of the soul whereby convinced sinners, ready otherwise to perish, do look unto Christ as he was made a propitiation for their sins; and who so do "shall not perish, but have everlasting life." He is, therefore, the object of our faith.

(2.) He is so, as he is the ordinance of God unto this end; which consideration is not to be separated from our faith in him: and this also is confirmed by several sorts of testimonies:

[1.] All those wherein the love and grace of God are proposed as the only cause of giving Jesus Christ to be the way and means of our recovery and salvation; whence they become, or God in them, the supreme efficient cause of our justification. John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life". So Rom.5:8; 1 John 4:9,10. "Being justified through the redemption that is in Christ Jesus," Rom.3:24; Eph.1:6-8. This the Lord Christ directs our faith unto continually, referring all unto him that sent him, and whose will he came to do, Heb.10:5.

[2.] All those wherein God is said to set forth and to make him be for us and unto us, what he is so, unto the justification of life. Rom.3:25, "Whom God has proposed to be a propitiation." 1 Cor.1:30, "Who of God is made unto us wisdom, and righteousness, and rectification, and redemption". 2 Cor.5:21, "He has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Acts 13:38,39; etc. Wherefore, in the acting of faith in Christ unto justification, we can no otherwise consider him but as the ordinance of God that end; he brings nothing unto us, does nothing for us, but what God appointed, designed, and made him to do. And this must diligently be considered, that by our regard by faith unto the blood, the sacrifice, the satisfaction of Christ, we take off nothing from the free grace, favour, and love of God.

[3.] All those wherein the wisdom of God in the contrivance of this way of justification and salvation is proposed unto us. Eph.1:7,8, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he has abounded towards us in all wisdom and understanding." See chap.3:10,11; 1 Cor.1:24.